I will only mention a few passages in which the justification of which we speak is expressly handled. First, when Luke relates that all the people that heard Christ "justified God," (Luke 7: 29,) and when Christ declares, that "Wisdom is justified of all her children," (Luke 7: 35,) Luke means not that they conferred righteousness which always dwells in perfection with God, although the whole world should attempt to wrest it from him, nor does Christ mean that the doctrine of salvation is made just: this it is in its own nature; but both modes of expression are equivalent to attributing due praise to God and his doctrine. On the other hand, when Christ upbraids the Pharisees for justifying themselves, (Luke 16: 15,) he means not that they acquired righteousness by acting properly, but that they ambitiously courted a reputation for righteousness of which they were destitute. Those acquainted with Hebrew understand the meaning better: for in that language the name of wicked is given not only to those who are conscious of wickedness, but to those who receive sentence of condemnation. Thus, when Bathsheba says, "I and my son Solomon shall be counted offenders," she does not acknowledge a crime, but complains that she and her son will be exposed to the disgrace of being numbered among reprobates and criminals, (1 Kings 1: 21.) It is, indeed, plain from the context, that the term even in Latin must be thus understood, viz., relatively, and does not denote any quality. In regard to the use of the term with reference to the present subject, when Paul speaks of the Scripture, "foreseeing that God would justify the heathen through faith," (Gal. 3: 8,) what other meaning can you give it than that God imputes righteousness by faith? Again, when he says, "that he (God) might be just, and the justifier of him who believeth in Jesus," (Rom. 3: 26,) what can the meaning be, if not that God, in consideration of their faith, frees them from the condemnation which their wickedness deserves? This appears still more plainly at the conclusion, when he exclaims, "Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us, (Rom. 8: 33, 34.) For it is just as if he had said, Who shall accuse those whom God has acquitted? Who shall condemn those for whom Christ pleads? To justify therefore, is nothing else than to acquit from the charge of guilt, as if innocence were proved. Hence, when God justifies us through the intercession of Christ, he does not acquit us on a proof of our own innocence, but by an imputation of righteousness, so that though not righteous in ourselves, we are deemed righteous in Christ. Thus it is said, in Paul's discourse in the Acts, "Through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things from which ye could not be justified by the law of Moses," (Acts 13: 38, 39.) You see that after remission of sins justification is set down by way of explanation; you see plainly that it is used for acquittal; you see how it cannot be obtained by the works of the law; you see that it is entirely through the interposition of Christ; you see that it is obtained by faith; you see, in fine, that satisfaction intervenes, since it is said that we are justified from our sins by Christ. Thus when the publican is said to have gone down to his house "justified," (Luke 18: 14,) it cannot be held that he obtained this justification by any merit of works. All that is said is, that after obtaining the pardon of sins he was regarded in the sight of God as righteous. He was justified, therefore, not by any approval of works, but by gratuitous acquittal on the part of God. Hence Ambrose elegantly terms confession of sins "legal justification," (Ambrose on Psalm 118 Serm. 10).
The doctrine of Scripture is clear. "We know," says John, ( 1 John 4:6,) "that we are the children of God." And he afterwards explains whence this knowledge arises, viz., from the Spirit which he hath given us. In like manner Paul, too, reminds us, ( 1 Corinthians 2:12) "That we have not received the spirit of the world but the Spirit which is of God, that we may know the things which are given us of God." Elsewhere it is said still more explicitly, "We have not received the spirit of bondage again to fear, but the Spirit of adoption, whereby we cry, Abba, Father." ( Romans 8:15.) Hence that access with confidence and boldness which we mentioned a little ago. And, indeed, they are ignorant of the whole nature of faith who mingle doubt with it. Were Paul in doubt, he would not exult over death, and write as he does in the eighth of the Romans, when he boasts of being so certain of the love of God that nothing can turn him from the persuasion. This is clear from his words. And he assigns the cause, "Because the love of God is shed abroad in our hearts by the Holy Spirit which is given to us." By this he intimates that our conscience, resting in the testimony of the Holy Spirit, boldly glories in the presence of God, in the hope of eternal life. But it is not strange that this certainty, which the Spirit of God seals on the hearts of the godly, is unknown to sophists. Our Savior foretold that so it would be. "Not the world, but you alone in whom he abideth, will know him." ( John 14:17.) It is not strange that those who, having discarded the foundation of faith, lean rather on their works, should waver to and fro. For it is a most true saying of Augustine, (in Psalm 88,) "As the promise is sure, not according to our merits, but according to his grace, no man ought to speak with trepidation of that of which he cannot doubt."